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This work has emerged from efforts to attend Mass then having to leave with a deep sadness that does not easily go away, and the awareness that I am not alone in this. This book is not intended for anyone who is able to happily participate in the sacramental life of the Church, nor is it intended to encourage anyone to stop doing so. As a faithful Catholic has a right to the sacraments, this ritual is for those faithful members of the People of God who are finding themselves unable to do so and still yearning to, a way to help those of us who feel pushed to the margins. In other words, the purpose of this little book is to help faithful Catholics stay in the Church. The core of this ritual is our identity as priests in the common priesthood of Jesus. Each baptized follower of Jesus the Christ has been anointed priest, prophet, and royal. As vassal kings and queens of the King of kings and queens, each of us has been gifted with power rooted in our imago dei, being created in the image of God with gifts and talents we are meant to use to wash the feet of humanity and participate in God's ongoing creative and healing work. As a prophet each of us will be called to speak a truth that God wants heard by a person, a community, or by the whole world, and speaking this truth will involve risk. As a priest in the common priesthood of Jesus the Christ, each of us is called to be in a personal relationship with the one God and to be in communion with God along with each human we encounter. And as priests we are given the power and duty to forgive, a power we use in the first place at home. The Agape Meal Prayers, probably from the late 1st century AD might be best suited today for what we call a potluck supper or dinner on the ground, where everyone brings what they have and there is equal sharing, or perhaps for large family reunions. The Eucharistic Prayer is from the Apostolic Tradition, from about 215 AD, the prayer that I use regularly in these days. The Anaphora of Addai & Mari, probably also from the 3rd century, is still the core of some Eastern Eucharistic Prayers. While a deacon, priest or bishop is the ordinary minister of Baptism, in cases of necessity even a non-Christian with the intention of doing so for the Church can baptize as long as water and the words (I baptize you in the name of the Father and of the Son and of the Holy Spirit) are used. As a pastor I developed a Candidacy for Confirmation, used sometimes at a Sunday Mass and sometimes at the end of a Confirmation retreat, and offer it here for a sponsor and parents. The ritual for Marriage can be used by an officiant of a civil marriage. It recognizes that the spouses themselves confer the sacrament of marriage onto each other in their mutual exchange of consents, and it is their identity as priests in the common priesthood of believers that empowers them to do so. The Prayers for the Sick and the Commendation of the Dying are not to take the place of the Sacrament of Anointing, but recognize that there will be times when a priest is not available and we trust in God's mercy. Though a Funeral is normally presided over by a priest or deacon, a graveside service can be done by anyone. For the closing Blessings in this book, as with any blessing by the lay faithful, the leader simply signs themselves with the sign of thecross along with everyone else. If prayer is done with a group of people, consider making copies and inviting all present to read the prayers together. From the institutional church I beg patience and forbearance with all of this. I know this is not easy. Please remember that Catholics who feel marginalized are also being asked to continue being patient with our institutional church. For more visit idjc.org.

Rainbow Psalms in 30 Days is a meditation rendering of 146 of the 150 Psalms, 36 Canticles, and many Sayings of Jesus arranged for morning and evening in a 30 day repeating cycle following the Book of Common Prayer. These renderings were composed with specifically LGBTQ+ readers in mind. They remain relevant for all people of God. (Warning: If you have a very strong preference for the traditional masculine imagery for God, you will not like this meditation rendering.) Designed by a former parish priest who has prayed the Psalter for over thirty years, these choices were made in this meditation rendering: 1. For the name YHVH, or Yahweh, the Hebrew word Adonai (ah-duh-nigh') meaning My Lord, is used. In several places the words El or Elyon or Elohim are retrieved, as is Sabaoth instead of Mighty or Hosts. 2. Following the Christian understanding of one God in the three persons of the Trinity, masculine pronouns for God are avoided. 3. Except in the traditional Lord's Prayer and doxology, rather than the Greek Father (pater) the more intimate Aramaic Abba is used (think Dad, Daddy, Papa) as in Mark 14:36. Among my family and friends, no one addresses their Daddy as Father. See also Saint Paul's use of Abba in Romans 8:15 and Galatians 4:6. 4. In an admittedly imperfect effort to pray the gospel as well as the psalms, the word enemy is most often rendered as enmity and foes as adversity. 5. Where people are referred to as evil, the emphasis is shifted to those who do the bad, or ways that are bad. 6. Since race is a human construct, and we are all members of the one human race, words such as tribe and family are used. Most of the Antiphons are Sayings of Jesus drawn from Sunday Gospel readings: In the Sunday Lectionary, the Old Testament readings have connections with the Gospel reading, and the Responsorial Psalm is a response to the Old Testament reading. This means that on any given Sunday there is a relationship between the Gospel reading and the Psalm. The antiphons were chosen based on this relationship. Some of the intercessions and petitions are drawn from Guadium et Spes, "Pastoral Constitution on the Church in the Modern World," Vatican II, 1965, paragraph 27. Stephen Joseph Wolf has prayed the Psalter for over thirty years from several different translations. Hinge Hours for Ordinary Time and Two Weeks Ordinary were previous edition of this book.

The Resurrection in the Great Story of Jesus is a parish-tested resource by a former Catholic priest. If you are a baptized disciple of Jesus, you are already an apostle in the world, a witness to the resurrection (see Acts 1:27). The great story of Jesus is part of your story, part of who you are, for the preaching of the good news began with the Easter story. This little book sets the four gospel accounts side-by-side as the story unfolds, with notes and some questions for pondering: The Empty Tomb, Mary Magdalene, Road to Emmaus, Upper Room, Seashore Breakfast, Commission & Ascension. Invite the original witnesses of the story to sit with some of your curious friends, or with a spouse or best friend, or in your personal time with God, who creating you in God's own image and knowing you better than you know yourself is loving you right now completely.